Chapter commentary
Ephesians Chapter 2
1
Eph 2:1-22.
English original
Eph 2:1-22.
GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT.
1. And you--"You also," among those who have experienced His mighty power in enabling them to believe
(Eph 1:19-23).
hath he quickened--supplied from the Greek
(Eph 2:5).
dead--spiritually.
(Col 2:13).
A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.
in trespasses . . . sins--in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul.
Isa 9:2; Joh 5:25,
"dead" (spiritually),
1Ti 5:6.
"Alienated from the life of God"
(Eph 4:18).
Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.
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2. 那時，你們在其中行事為人隨從--希臘文，「世代」（比較
加 1:4)，
即這世界的現行體制
(林前 2:6, 12; 3:18, 19，
與「將來的世界」相對）：與神隔絕，臥在那惡者手下
(約壹 5:19)。
「世代」（更偏內在和倫理層面）支配著「世界」（更偏外在）。
空中掌權者的首領--在底下引導「這世界世代」的看不見之神
(林後 4:4)；
祂遍行我們周圍的空中：比較
可 4:4，
「天上的飛鳥」（希臘文「天空」），即
(弗 2:15)，
「撒但」和他的鬼魔。比較
弗 6:12； 約 12:31。
基督升天似乎將撒但從天上趕出
(啟 12:5, 9, 10, 12, 13)，
在那裏他從前是控告弟兄的
(伯 1:6-11)。
既不能再在天上控告那些因升天的救主而稱義的人
(羅 8:33, 34)，
他就在地上以一切試煉和試探攻擊他們；並且「我們生活在一個有毒的、充滿致命元素的空氣之中。但基督再來將成就空氣的大淨化」[奧伯倫（Auberlen）]，因為撒但將被捆綁
(啟 12:12, 13, 15, 17; 20:2, 3)。
「掌權者」在此集合地指「空中的掌權者們」；與這些「掌權者們」同位的是「眾靈」，被包含在單數的「那靈」之內，亦是集合用法：即「引誘人的靈」
(提前 4:1)
的總和，這些靈「如今（仍；不僅如你們的情況那樣僅在從前）運行在悖逆之子裏面」（希伯來語法：不僅偶然悖逆的人，而是本質上就是悖逆之子的人：比較
太 3:7)，
而撒但在這裏被宣告為他們的「首領」。希臘文不容許「那靈」指撒但--即「首領」自己，而是指他為首領的「空中掌權者們」。空中的掌權者們是那惡「靈」--即不信者（尤其是異教徒）支配原則--的化身
(徒 26:18)，
與神兒女之靈相對
(路 4:33)。
那「靈」的勢力在前者的「悖逆」中顯明。比較
申 32:20，
「沒有信心的兒女」
(賽 30:9; 57:4)。
他們在信仰和實行上都悖逆福音
(帖後 1:8； 林後 2:12)。
English original
2. the course of this world--the career (literally, "the age," compare
Ga 1:4),
or present system of this world
(1Co 2:6, 12; 3:18, 19,
as opposed to "the world to come"): alien from God, and lying in the wicked one
(1Jo 5:19).
"The age" (which is something more external and ethical) regulates "the world" (which is something more external).
the prince of the power of the air--the unseen God who lies underneath guiding "the course of this world"
(2Co 4:4);
ranging through the air around us: compare
Mr 4:4,
"fowls of the air" (Greek, "heaven") that is,
(Eph 2:15),
"Satan" and his demons. Compare
Eph 6:12; Joh 12:31.
Christ's ascension seems to have cast Satan out of heaven
(Re 12:5, 9, 10, 12, 13),
where he had been heretofore the accuser of the brethren
(Job 1:6-11).
No longer able to accuse in heaven those justified by Christ, the ascended Saviour
(Ro 8:33, 34),
he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound
(Re 12:12, 13, 15, 17; 20:2, 3).
"The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits"
(1Ti 4:1)
which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare
Mt 3:7),
and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen
(Ac 26:18),
as opposed to the spirit of the children of God
(Lu 4:33).
The potency of that "spirit" is shown in the "disobedience" of the former. Compare
De 32:20,
"children in whom is no faith"
(Isa 30:9; 57:4).
They disobey the Gospel both in faith and practice
(2Th 1:8; 2Co 2:12).
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3. 我們--即我們也。保羅在此將自己歸入與他們同一類別，從第二人稱
(弗 2:1, 2)
轉到此處的第一人稱。
（我們）……眾人--猶太人和外邦人。
行事為人--「我們生活方式」
(林後 1:12； 彼前 1:18)。
這措辭暗示一種比從前大多數以弗所人--他們的外邦部分可能特指於
弗 2:2--
公開地在粗重罪惡中「行事」更為外表端莊的生活。保羅和他的猶太同胞雖然外表比外邦人更為端莊
(徒 26:4, 5, 18)，
但在為未更新的肉體而活、沒有神的靈這一點上，本質上與他們無異。
放縱--希臘文，行。
（肉體）……的私慾--希臘文，「我們的心思」。心思的提議和目的（與神無關），有別於「肉體」的盲目衝動。 本為--他有意打斷句法，以「我們從前是」代替「既是」，以強調地標示出他和按本性而有的過去狀態，與如今因恩典而有的狀態相對。不僅是我們的生活方式放縱肉體的情慾、因而成為可怒之子；而是我們本為可怒之子，所以才有放縱肉體情慾的生活方式。希臘文的「本性」意指在我們裏面隨我們存在之特性而生長出來的，與我們一同增長、隨我們力量增強而增強的，有別於單憑外在影響所造成的事物：即內在的、非後天獲得的
(伯 14:4； 詩 51:5)。
這是原罪教義的一項附帶證明。
（可怒的）兒女--不是希臘文「悖逆之子」
(弗 2:2)
那樣僅作「兒子」，而是因出生的「兒女」；不像「兒子」可能是因收養。希臘文語序更強調此天生的敗壞：「那些按（其）本性就是可怒之兒女的」。
弗 2:5
中「恩典」與此處的「本性」相對；救贖（蘊含於
弗 2:5, 8
的「得救」）與「忿怒」相對。比較英國聖公會《公禱書》第九條。「原罪（生而有之罪），不在於跟隨亞當，而在於每一個從亞敦自然而生之人的本性中的缺陷和敗壞〔基督是由聖靈超自然地感孕於童貞女〕，因此人已遠離原有的公義，其本性傾向於邪惡；所以每一個生在這世上的人，都當承受神的忿怒和定罪。」保羅指出，連那些以亞伯拉罕後裔自誇的猶太人，按自然出生也同樣是可怒之子，與他們因出生於拜偶像者而輕視的外邦人無異
(羅 3:9; 5:12-14)。
「神的忿怒常在」一切在信仰和行為上悖逆福音的人身上
(約 3:36)。
「可怒之子」是希伯來語法，意即從小在天然狀態下、因生在神所恨惡的罪中而成為神忿怒的對象。如「死之子」
(撒下 12:5，
邊註）；「滅亡之子」
(約 17:12； 帖後 2:3)。
和別人--希臘文，人類的「其餘的人」一樣
(帖前 4:13)。
English original
3. also we--that is, we also. Paul here joins himself in the same category with them, passing from the second person
(Eph 2:1, 2)
to the first person here.
all--Jews and Gentiles.
our conversation--"our way of life"
(2Co 1:12; 1Pe 1:18).
This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in
Eph 2:2.
Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles
(Ac 26:4, 5, 18),
had been essentially like them in living to the unrenewed flesh, without the Spirit of God.
fulfilling--Greek, doing.
mind--Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
and were by nature--He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired
(Job 14:4; Ps 51:5).
An incidental proof of the doctrine of original sin.
children of wrath--not merely "sons," as in the Greek, "sons of disobedience"
(Eph 2:2),
but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath";
Eph 2:5,
"grace" is opposed to "nature" here; and salvation (implied in
Eph 2:5, 8,
"saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters
(Ro 3:9; 5:12-14).
"Wrath abideth" on all who disobey the Gospel in faith and practice
(Joh 3:36).
The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death"
(2Sa 12:5,
Margin); "son of perdition"
(Joh 17:12; 2Th 2:3).
as others--Greek, "as the rest" of mankind are
(1Th 4:13).
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4. 神……既有豐富的--希臘文「（因）滿有憐憫」。
因--即「因祂的大愛」。這是神拯救我們的特殊根基；而「滿有憐憫」（比較
弗 2:7； 弗 1:7； 羅 2:4; 10:12）
是一般根基。「憐憫除去痛苦；愛賜下救恩」[本格爾（Bengel）]。
English original
4. God, who is rich--Greek "(as) being rich in mercy."
for--that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare
Eph 2:7; Eph 1:7; Ro 2:4; 10:12)
was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].
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5. 在罪中死了--最佳的希臘文讀法是「在我們的（字面即『那』）過犯中死了」。
一同活過來--屬靈上「賜予生命」，其後果--將來身體亦然。在身體有舒暢的復活之前，靈魂必先有屬靈的復活 [皮爾遜（Pearson）]
(約 11:25, 26； 羅 8:11)。
與基督--元首既坐在神的右邊，身體也與祂同坐那裏 [屈梭多模（Chrysostom）]。我們已經在祂裏面（「在基督耶穌裏」，
弗 2:6）
坐在那裏，日後將坐在祂旁邊；如今已在我們的元首裏--這是我們盼望的根基；日後將作為賜予的因由坐在祂旁邊--當盼望被享受吞沒之時 [皮爾遜（Pearson）]。神在基督裏所作成的，便（藉此事實本身）在一切與基督聯合、與祂為一的人裏面作成。
你們得救是本乎恩--希臘文，「你們是在得救的狀態中」。不僅「你們正在得救」，而是你們「已經出死入生了」
(約 5:24)。
對基督徒而言，救恩不是在此之後等候的事，而是已經實現的
(約壹 3:14)。
此處這子句的括號式插入（比較
弗 2:8）
是保羅情感的迸發，為使以弗所人感受到從頭到尾恩典是救恩的唯一來源；因此他說「你們」，而非「我們」。
English original
5. dead in sins--The best reading is in the Greek, "dead in our (literally, 'the') trespasses."
quickened--"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON]
(Joh 11:25, 26; Ro 8:11).
together with Christ--The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus,"
Eph 2:6),
and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.
by grace ye are saved--Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life"
(Joh 5:24).
Salvation is to the Christian not a thing to be waited for hereafter, but already realized
(1Jo 3:14).
The parenthetic introduction of this clause here (compare
Eph 2:8)
is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."
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6. raised us up together——與基督一同。「復活」預設了先前耶穌在墳墓中被賦活，以及我們在罪的墳墓中被賦活。
made us sit together——與基督一同，即在祂的升天裡。信徒按權利而言身體已在天上，按靈而言實質上亦然，並且各人都在那裡有自己被指定的位置，到了時候就要佔有
(腓 3:20, 21)。
祂沒有說「坐在神的右邊」；這是特別保留給基督的特權；雖然他們將與祂同享寶座
(啟 3:21)。
in Christ Jesus——我們與祂的聯合是我們現今屬靈復活，以及將來身體復活與升天的根基。「基督耶穌」是本書信中主要使用的措辭，在此受膏的先知、祭司、君王這位基督的職分是突出的思想；當突出的是位格時，便用「耶穌基督」。
English original
6. raised us up together--with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
made us sit together--with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of
(Php 3:20, 21).
He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne
(Re 3:21).
in Christ Jesus--Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
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7. 希臘文,「為要將……顯明出來（中間反身語態；為祂自己的榮耀，
弗 1:6, 12, 14)
在將要來到的世代裡」，即取代「這世界的世代（希臘文作『潮流』）」
(弗 2:2)
以及那奧祕向之隱藏的過去「世代」
(西 1:26, 27)
的、福音那蒙福的世代。這些美好的世代雖然以福音初次傳講為起點，並從此不斷地彼此相繼，卻直到主再來才得以完成（比較
弗 1:21; 來 6:5)。
「將要到來」這詞並不排除當時的現今，只是單純地暗示基督在屬靈上「將他們一同復活」
(弗 2:6)
之後隨之而來的世代。
kindness——「恩慈」。
through Christ——更當如希臘文作「在基督裡」；這是那極常重複的同一措辭，為要標明我們一切福氣都集中「在祂裡面」。
English original
7. Greek, "That He might show forth (middle reflexive voice; for His own glory,
Eph 1:6, 12, 14)
in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world"
(Eph 2:2),
and the past "ages" from which the mystery was hidden
(Col 1:26, 27).
These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare
Eph 1:21; Heb 6:5).
The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually
(Eph 2:6).
kindness--"benignity."
through Christ--rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN HIM."
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8. For——說明「祂恩典的極豐富，在恩慈裡」。如
弗 2:5
那樣譯作：「你們是在得救的狀態中。」
through faith——基督復活大能的果效
(弗 1:19, 20; 腓 3:10)
藉此我們與祂「一同復活」
(弗 2:6; 西 2:12)。
最古老的若干抄本讀作「藉著你們的（直譯『那』）信」。這是得救者一方得救的工具或憑藉；惟獨基督才是那有功勞的動因。
and that——即信的行動，或「信」。「不是出於自己」與「乃是神所賜的」相對
(腓 1:29)。
「我所說的『藉著信』，我不願被理解為好像我把信本身也排除在恩典之外」[ESTIUS]。「神稱義那信的人，不是因他的信之價值，而是因他所信的那位之價值」[HOOKER]。信的起始與增長都出於神的靈，不僅藉著話語外在的提示，更藉著靈魂內在的光照 [PEARSON]。然而「信」來自人必須運用的手段，即「聽神的道」
(羅 10:17)
和禱告
(路 11:13),
雖然這福分完全出於神
(林前 3:6, 7)。
English original
8. For--illustrating "the exceeding riches of His grace in kindness." Translate as in
Eph 2:5,
"Ye are in a saved state."
through faith--the effect of the power of Christ's resurrection
(Eph 1:19, 20; Php 3:10)
whereby we are "raised together" with Him
(Eph 2:6; Col 2:12).
Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.
and that--namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God"
(Php 1:29).
"That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God"
(Ro 10:17),
and prayer
(Lu 11:13),
though the blessing is wholly of God
(1Co 3:6, 7).
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9. Not of works——這子句與「本乎恩」相對，正如
羅 4:4, 5; 11:6
所證實的。
lest——更當如希臘文,「免得有人自誇」
(羅 3:27; 4:2)。
English original
9. Not of works--This clause stands in contrast to "by grace," as is confirmed by
Ro 4:4, 5; 11:6.
lest--rather, as Greek, "that no man should boast"
(Ro 3:27; 4:2).
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10. workmanship——直譯，「祂所造之物」；「手工藝品」。此處所指是屬靈的創造，而非物質的創造
(弗 2:8, 9)。
created——已經被造
(弗 4:24; 詩 102:18; 賽 43:21; 林後 5:5, 17)。
unto good works——「為善工」。直到我們被新「造成……（歸於善工）」，才能行出「善工」。保羅絕不稱律法的行為為「善工」。我們不是因善工得救，而是被造成為行善工的。
before ordained——希臘文,「預先準備」（比較
約 5:36)。
神在祂的旨意中為每個人預先標出特定的善工，以及祂看為最美的時間和方式。神既以祂的護理為那工作預備機會，也使我們預備好去行
(約 15:16; 提後 2:21)。
that we should walk in them——不是因之而「得救」。行為不能稱義，但稱義的人卻有所行
(加 5:22-25)。
English original
10. workmanship--literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to
(Eph 2:8, 9).
created--having been created
(Eph 4:24; Ps 102:18; Isa 43:21; 2Co 5:5, 17).
unto good works--"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained--Greek, "before made ready" (compare
Joh 5:36).
God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance
(Joh 15:16; 2Ti 2:21).
that we should walk in them--not "be saved" by them. Works do not justify, but the justified man works
(Ga 5:22-25).
11
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11. 最古老抄本的希臘文語序為：「就是從前（直譯 once）你們」等。這樣的記念使感恩更加敏銳，也使信心更為堅固
(弗 2:19)
[BENGEL]。
Gentiles in the flesh——即就割禮而言是外邦人。
called Uncircumcision——外邦人被（輕蔑地）稱為，並且是未受割禮的人；猶太人被稱為受割禮的人，卻並非真正如此 [ELLICOTT]。
in the flesh made by hands——與真實的「心裡受割禮，是靠著聖靈，不是儀文」
(羅 2:29)
相對，也與「以基督的割禮脫去肉體罪惡之身體的，並非人手所行的」
(西 2:11)
割禮相對。
English original
11. The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith
(Eph 2:19)
[BENGEL].
Gentiles in the flesh--that is, Gentiles in respect to circumcision.
called Uncircumcision--The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [ELLICOTT].
in the flesh made by hands--as opposed to the true "circumcision of the heart in the Spirit, and not the letter"
(Ro 2:29),
"made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ"
(Col 2:11).
12
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12. without Christ——希臘文作「與基督隔絕」；在祂裡面無分；遠離祂。若要表達「基督不與你們同在」，就需要另一個希臘文字（aneu）[TITTMANN]。
aliens——希臘文作「被疏遠」，不只是「被隔開」。以色列人從神的國民中被割斷，但那是因他們自以為義、懶惰、不配，而非因為他們是外人和客旅[CHRYSOSTOM]。「被疏遠」這個說法預設了：外邦人在背離原始真理之前，曾是光與生命的同享者（比較
弗 4:18, 23)。
他們後來背道時，藉彌賽亞得救贖的盼望便凝聚為一個明確的「commonwealth（國民）」或政體，即「以色列」的政體，外邦人與之無分。當將
弗 2:13; 弗 3:6; 4:4, 5
與 詩 147:20 相對照。
covenants of promise——更當作「那應許的諸約」，即「我要將這地賜給你和你的後裔」
(羅 9:4; 加 3:16)。
複數暗示這約向亞伯拉罕、以撒、雅各，以及在西奈山向全體百姓多次重申 [ALFORD]。「那應許」是單數，表明這約在本質與實體上於各時代都是同一個，只是附帶的條件與外在情境有所不同（比較
來 1:1,
「在古時藉著眾先知多次多方地」）。
having no ... hope——沒有今生之後的盼望
(林前 15:19)。
外邦哲學家對來生的揣測，至多是模糊而完全不能令人滿意的。他們沒有神聖的「應許」，因此沒有確實的「盼望」根基。Epicurus（伊壁鳩魯）和 Aristotle（亞里斯多德）根本不相信來生。柏拉圖主義者相信靈魂經歷不斷的變遷——時而快樂，時而悲慘；斯多亞派則認為它只存到萬物被整體焚燬之時。
without God——希臘文作「atheists（無神論者）」，即他們沒有我們所說那種意義上的「神」——那創造並掌管萬有之永存者（比較
徒 14:15,
「離棄這些虛妄，歸向那創造天、地、海和其中萬物的活神」）；猶太人卻對神和不朽有清楚的概念。另比較
加 4:8,
「你們不認識神的時候……給那些本來不是神的作奴僕」
(帖前 4:5)。
照樣，泛神論者也是無神論者，因為非位格的神就不是神，理想的不朽就不是不朽 [THOLUCK]。
in the world——與屬於「以色列的國民」相對。他們在這無神、虛妄的世上擁有他們的分和一切
(詩 17:14),
基督正是從這世界拯救自己的百姓出來
(約 15:19; 17:14; 加 1:4)。
English original
12. without Christ--Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [TITTMANN].
aliens--Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [CHRYSOSTOM]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare
Eph 4:18, 23).
The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast
Eph 2:13; Eph 3:6; 4:4, 5, with Ps 147:20.
covenants of promise--rather, ". . . of the promise," namely, "to thee and thy seed will I give this land"
(Ro 9:4; Ga 3:16).
The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [ALFORD]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare
Heb 1:1,
"at sundry times and in divers manners").
having no . . . hope--beyond this life
(1Co 15:19).
The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.
without God--Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare
Ac 14:15,
"Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also
Ga 4:8,
"Ye knew not God . . . ye did service unto them which are no gods"
(1Th 4:5).
So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK].
in the world--in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world
(Ps 17:14),
from which Christ delivers His people
(Joh 15:19; 17:14; Ga 1:4).
13
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13. now——與「那時」
(弗 2:12)
相對。
in Christ Jesus——此處加上「耶穌」，而前面的表達
(弗 2:12)
僅作「基督」，是要標明他們認識基督為個人的救主——「耶穌」。
sometimes——希臘文作「從前」。
far off——猶太人對外邦人的稱呼。遠離神，也遠離神的子民
(弗 2:17; 賽 57:19; 徒 2:39)。
are——希臘文作「已經」。
by——希臘文作「在……裡」。因此「基督的血」成了他們與神親近得以成立的那約之印記。在
弗 1:7,
那裡更直接地把血當作工具，故作「藉著祂的血」[ALFORD]。
English original
13. now--in contrast to "at that time"
(Eph 2:12).
in Christ Jesus--"Jesus" is here added, whereas the expression before
(Eph 2:12)
had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus."
sometimes--Greek, "aforetime."
far off--the Jewish description of the Gentiles. Far off from God and from the people of God
(Eph 2:17; Isa 57:19; Ac 2:39).
are--Greek, "have been."
by--Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In
Eph 1:7,
where the blood is more directly spoken of as the instrument, it is "through His blood" [ALFORD].
14
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14. he——希臘文作「Himself（祂自己）」。獨一無二、卓越無比、並非別人。是強調語。
our peace——不只是「使人和睦者」，更是祂自己就是我們（猶太人和外邦人同樣）與神和好之代價，因此也是「雙方」在神裡面合一的紐帶。祂將雙方都接納入自己裡面，並藉著承擔我們的本性以及我們當受的刑罰與律法責任
(弗 2:15; 賽 9:5, 6; 53:5; 彌 5:5; 西 1:20),
將他們在聯合中與神和好。祂的稱號「Shiloh（細羅）」也含有同樣的意思
(創 49:10)。
the middle wall of partition——希臘文作「那隔斷的」或「籬笆」的中間之牆；即將猶太人與外邦人隔開的中間之牆。曾有一道石頭欄杆將外邦人院與聖所隔開，外邦人若越過便要被處死。但這道欄杆雖然附帶被暗示，卻不過是隔斷本身——即「雙方」與神之間「那仇敵」
(弗 2:15)
的象徵，而與神隔絕才是真正的原因，因而也是他們彼此隔絕的間接原因。因此這隔斷之牆有兩重：一道是內牆，將猶太百姓與祭司供職的聖殿聖所區隔開來；另一道是外牆，將外邦歸信者與猶太人的院子隔開（比較
結 44:7; 徒 21:28)。
因此這雙重之牆代表了西奈律法：它既（藉著罪——即違背律法）隔絕了所有人——甚至猶太人——使之不能到神面前，又將外邦人與猶太人分開。「牆」這字暗示隔斷的堅固；「籬笆」則暗示當時候到了，神可以輕易將其拆除。
English original
14. he--Greek, "Himself" alone, pre-eminently, and none else. Emphatical.
our peace--not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities
(Eph 2:15; Isa 9:5, 6; 53:5; Mic 5:5; Col 1:20).
His title, "Shiloh," means the same
(Ge 49:10).
the middle wall of partition--Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God
(Eph 2:15),
the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare
Eze 44:7; Ac 21:28).
Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
15
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15. 更當將「那仇敵」視為「中間隔斷的牆」的同位語：「已經拆毀了中間隔斷的牆（不像英文譯本所譯單單是『我們之間』的牆，更是所有人與神之間的牆），就是那仇敵
(羅 8:7)
藉著祂的肉身所拆毀的」（比較
弗 2:16; 羅 8:3)。
the law of commandments contained in——希臘文作「那在律例中的誡命之律法」。這律法就是那作「仇敵」（神對我們罪的「忿怒」和我們對神的敵意，
弗 2:3)
之表達的「隔斷」或「籬笆」
(羅 4:15; 5:20; 7:10, 11; 8:7)。
基督在祂被釘十字架的肉身裡、藉著祂被釘的肉身，就其定罪和製造仇恨的權能而言，已經廢掉了它
(西 2:14),
以愛的律法代替它——這愛的律法是律法永遠的精意，並且是從我們靈魂中實感祂為我們受死之愛而流出來的。接下來的話當譯作：「為要將兩者（猶太人和外邦人）造成一個新人。」不是僅僅要使兩者和好，而是要將在祂裡面與神和好的兩者納入一個新人之中；他們從前所屬的、與神為敵的舊人，已經在十字架上於祂的肉身中被治死了。還要注意是一個新人；我們在神眼中不過是在基督裡為一，正如我們在亞當裡不過是為一一樣 [ALFORD]。
making peace——首先是所有人與神之間的和平，其次是猶太人與外邦人之間的和平；祂是我們的「和平」。這「成就和平」是在其宣告之先
(弗 2:17)。
English original
15. Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity
(Ro 8:7)
by His flesh" (compare
Eph 2:16; Ro 8:3).
the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him,
Eph 2:3)
(Ro 4:15; 5:20; 7:10, 11; 8:7).
Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned
(Col 2:14),
substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD].
making peace--primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication
(Eph 2:17).
16
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16. 譯作：「便將雙方藉著十字架在一個身體（教會，
西 3:15)
裡完全與神和好。」希臘文「reconcile（和好）」（apocatalaxe）一詞僅見於此處和
西 1:20,
它不僅表達回到某人的恩寵（catallage），更含有放下仇恨而完全友善隨之而來之意；即從仇敵進到完全和好[TITTMANN]。
slain the enmity——即人與神之間的仇恨，以及由此而生的猶太人與外邦人之間的仇恨。祂被殺，便殺了它（比較
來 2:14)。
thereby——希臘文作「在其中」；即「在十字架中」或「藉著十字架」，也就是藉著祂的釘十字架
(西 2:15)。
English original
16. Translate, "might altogether reconcile them both in one body (the Church,
Col 3:15)
unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in
Col 1:20,
expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [TITTMANN].
slain the enmity--namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare
Heb 2:14).
thereby--Greek, "therein"; "in" or "by the cross," that is, His crucifixion
(Col 2:15).
17
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17. 譯作：「祂來傳過和平的福音。」「祂來」是出於祂自己的自由之愛，並親口向使徒們「傳和平」
(路 24:36; 約 20:19, 21, 26);
又藉著他們、藉著在祂教會中同在的聖靈傳給別人
(約 14:18)。
徒 26:23
嚴格平行：祂復活後，藉著祂僕人裡面的聖靈，「將光照亮百姓（『靠近的人』）和外邦人（『遠處的你們』）」（比較
彼前 3:19)。
and to them——最古老的抄本再次插入「和平」：「也將和平傳給他們。」這重複暗示雙方都會一再津津有味地細味「和平」這可悅的字眼。如此
賽 57:19。
English original
17. Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles
(Lu 24:36; Joh 20:19, 21, 26);
and by them to others, through His Spirit present in His Church
(Joh 14:18).
Ac 26:23
is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare
1Pe 3:19).
and to them--The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So
Isa 57:19.
18
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18. 譯作：「因為我們兩下藉著祂
(約 14:6;
來 10:19)
藉著一位聖靈（即在一位聖靈裡聯合，即『藉』，
林前 12:13,
希臘文），得以進到父面前」
(弗 3:12; 羅 5:2),
即作為我們共同的父，與雙方同樣和好；由此猶太人與外邦人之間一切的隔閡都被消除。我們雙方藉以進到神面前的「聖靈」的合一，必然帶來身體——教會——的合一
(弗 2:16)。
本節顯出神聖三一神中位格的區別。這也擊垮了那種以為在福音時代惟獨藉著祭司性的神職人員百姓才能到神面前的理論。一切的人——百姓和傳道人——都可以藉著他們永遠活著的祭司基督來到神面前。
English original
18. Translate, "For it is through Him
(Joh 14:6;
Heb 10:19)
that we have our access
(Eph 3:12; Ro 5:2),
both of us, in (that is, united in, that is, "by,"
1Co 12:13,
Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church
(Eph 2:16).
The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
19
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19. Now, therefore——更當作「所以這樣看來」[ALFORD]。
foreigners——更當作「寄居者」；與「家裡的人」相對，正如「客旅」與「同國民」相對。
腓 3:19, 20,
「國籍」，希臘文作「公民權」。
but——最古的抄本加上「are（是）」。
with the saints——即「（屬靈的）以色列國民」
(弗 2:12)。
of God——即父；正如耶穌基督出現於
弗 2:20,
而聖靈出現於
弗 2:22。
English original
19. Now, therefore--rather, "So then" [ALFORD].
foreigners--rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens."
Php 3:19, 20,
"conversation," Greek, "citizenship."
but--The oldest manuscripts add, "are."
with the saints--"the commonwealth of (spiritual) Israel"
(Eph 2:12).
of God--THE FATHER; as JESUS CHRIST appears in
Eph 2:20,
and THE SPIRIT in
Eph 2:22.
20
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20. 照希臘文譯作「建造在」等（分詞；已經被建造在；因此省略「and are」）。比較
林前 3:11, 12。
弗 3:18
中同樣的意象，在他對以弗所長老的勸勉
(徒 20:32)
和他在以弗所寫給提摩太的書信
(提前 3:15; 提後 2:19)
中再次出現，這很自然地是受亞底米神廟之壯麗建築所啟發；而基督徒聖殿的榮耀是永遠且真實的，不是拜偶像的浮華。建築物的比喻對猶太裔基督徒也合適：因為耶路撒冷的聖殿是猶太教的堡壘，正如亞底米神廟是異教的堡壘。
foundation of the apostles, 等——即建造在他們的事奉和活的榜樣上（比較
太 16:18)。
基督自己——那惟一真實的根基——是他們事奉的重大主題，也是他們生命的源頭。作為與祂合一、與祂同工的人，他們也在次要意義上被稱為「根基」
(啟 21:14)。
「先知」與他們緊密相連；因為此處的表達不是「使徒們與那些先知們的根基」，而是「使徒們和先知們的根基」。因為二者所傳的教訓在本質上是一
(彼前 1:10, 11; 啟 19:10)。
使徒居先
(路 10:24)。
這樣他便恰當地顧到猶太人和外邦人的權益：「先知」代表舊的猶太安排，「使徒」代表新的。新時代的「先知」也包括在內。BENGEL 和 ALFORD 認為意義僅指這些
(弗 3:5; 4:11)。
我認為這些經文暗示新約的先知並未被排除；但使徒明顯引用
詩 118:22
「房角的頭塊石頭」，證明舊約的先知是突出的思想。大衛在
徒 2:30
被稱為「先知」。又比較
賽 28:16;
這是保羅心中所存的另一位先知，其預言又倚靠雅各更早的預言
(創 49:24)。
上下文的意義也與此相符：你們從前在以色列（在她的舊約先知時代）的國民中是外人，如今卻是真以色列的成員，建造在她新約使徒和舊約先知的根基上。保羅不斷將自己的教訓與以色列古先知的教訓等同
(徒 26:22; 28:23)。
聖殿那昂貴的根基石
(王上 5:17)
也預表同一真理（比較
耶 51:26)。
同一塊石頭既是房角石，也是整座建築所倚靠的基石。保羅假設一塊如此巨大、如此琢磨的石頭能同時兼具二者：作為根基托住全部，又在邊際部分升起，使兩側的牆在它裡面相會，並在它裡面作為房角石聯合 [ZANCHIUS]。作為房角石，它是顯眼的，正如基督之顯眼
(彼前 2:6),
且因位於人的路上而可能被絆跌，正如猶太人絆跌於基督
(太 21:42; 彼前 2:7)。
English original
20. Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare
1Co 3:11, 12.
The same image in
Eph 3:18,
recurs in his address to the Ephesian elders
(Ac 20:32),
and in his Epistle to Timothy at Ephesus
(1Ti 3:15; 2Ti 2:19),
naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.
foundation of the apostles, &c.--that is, upon their ministry and living example (compare
Mt 16:18).
Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations"
(Re 21:14).
The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one
(1Pe 1:10, 11; Re 19:10).
The apostles take the precedency
(Lu 10:24).
Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. BENGEL and ALFORD refer the meaning solely to these
(Eph 3:5; 4:11).
These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to
Ps 118:22,
"the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in
Ac 2:30.
Compare also
Isa 28:16;
another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob
(Ge 49:24).
The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets
(Ac 26:22; 28:23).
The costly foundation-stones of the temple
(1Ki 5:17)
typified the same truth (compare
Jer 51:26).
The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [ZANCHIUS]. As the corner-stone, it is conspicuous, as was Christ
(1Pe 2:6),
and coming in men's way may be stumbled over, as the Jews did at Christ
(Mt 21:42; 1Pe 2:7).
21
Untitled
21. In whom——作為將全體聯在一起的那位。
fitly framed——使之精確地彼此契合。
groweth——「正在生長」，持續不斷。此處在這意象上又加上一個思想：教會有活的有機體的生長，不只是建築物的擴增。比較
彼前 2:5;
「活石……被建造成為靈宮」。比較
弗 4:16; 亞 6:12,
「那苗裔要建造耶和華的殿」，那裡也照樣將枝條的生長與聖殿的建造相連。
holy——因為是「神的居所」
(弗 2:22)。
所以「在主裡」（基督裡）對應「藉著聖靈」
(弗 2:22;
比較
弗 3:16, 17)。
「基督是整座建築包容一切的元首，是它得以存在並現今得以生長的範疇」[ALFORD]。
English original
21. In whom--as holding together the whole.
fitly framed--so as exactly to fit together.
groweth--"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare
1Pe 2:5;
"lively stones . . . built up a spiritual house." Compare
Eph 4:16; Zec 6:12,
"The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.
holy--as being the "habitation of God"
(Eph 2:22).
So "in the Lord" (Christ) answers to "through the Spirit"
(Eph 2:22;
compare
Eph 3:16, 17).
"Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [ALFORD].
22
Untitled
22. are builded together——譯作：「正被建造在一起」。
through——希臘文作「在聖靈裡」。神藉著祂在信徒裡面的聖靈，以他們為祂的居所
(林前 3:16, 17; 6:19; 林後 6:16)。
English original
22. are builded together--Translate, "are being builded together."
through--Greek, "in the Spirit." God, by His Spirit in believers, has them for His habitation
(1Co 3:16, 17; 6:19; 2Co 6:16).
弗 2:1-22.
神在我們從前死在罪中時，藉著基督使我們活過來的大愛與恩典。祂如此行的旨意：基於我們在基督裏藉著聖靈被同建為聖殿的特權而發的勸勉。
1. 你們--即「你們也」，是那些經歷過祂使你們能信之大能的人之中的一份
(弗 1:19-23)。
叫你們活過來--由希臘文
(弗 2:5)
補充。
死了--屬靈上的死。
(西 2:13)。
一具活的屍體：沒有神聖靈在靈魂中恩典的同在，故不能思想、立志或行任何聖潔之事。
在過犯罪惡之中--在其中，作為不信者所處的元素，並藉此他向真正的生命是死的。罪是靈魂的死亡。
賽 9:2； 約 5:25，
「死」（屬靈上），
提前 5:6。
「與神所賜的生命隔絕了」
(弗 4:18)。
當如希臘文譯作「在你們的過犯之中」等。「過犯」在希臘文中表示一種跌倒或滑跌，如亞當因此而墮落的違命。「罪」（希臘文「hamartia」）暗示天生的敗壞和與神隔絕（字面意為心思偏離真理的準則），表現於罪的行為（希臘文「hamartemata」）。本格爾（Bengel）將「過犯」應用於有律法卻背叛的猶太人；「罪」應用於不認識神的外邦人。